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260
M. A. MEHENDALE
king (asminn arājake dese) the seven sages offered a sacrifice for Purukutsāni and by the favour of Indra and Varuna gave her the son Trasadasyu. This sacrifice of Purukutsäni to Indra and Varuņa was performed by her at the instance of the seven sages (rsiprerità) (St.9). Obviously according to Sayaņa, Purukutsåni's was not a horse-sacrifice but one accomplished with simple offerings and namas.
Before Sãyana, Venkatamādhava also interpreted daurgaha not as a 'horse', but as referring to Trasadasyu himself, who was born in the family of Durgaha (durgahakulajäte mayi). Venkatamadhava secms to be unaware of the Irihasa-stanzas. According to him Daurgaha's (= Trasadasyu's) enemies tried to take him captive (Satrubhiḥ badhyamāne), and his commentary implies that during the fight Indra inhabited Trasadasyu and helped him to foil the attempt of his enemies (fathedras ca mām adlıyatisthal). The seven sages offered a sacrifice for this victorious Trasadasyu who was still in the condition of being inhabited by Indra (athendrădhişthitam mām le a ayajania). Purukulsāni, Trasadasyu's mother, also gave gifts to Indra and Varuna with offerings and obeissance (dānam kravati ... havirbhiḥ namaskārais ca yuktā). According to Venkatamadhava there is no connection between the birth of Trasadasyu and the sacrifice referred to in st. 8 and the worship of Purukutsäni referred to in st. 9. The sacrifice (st. 8) in which the seven sages acted as priests seems to have served the purpose of a sort of thanks-giving after Trasadasyu's victory over his enemies. The worship of Purukutsāni (st. 9), on the other hand, seems to have been performed during the fight to ensure Trasadasyu's victory. Both the gods Indra and Varuna, Indra by actually inhabiting Trasadasyu, helped him for his rehabilitation on the earth. Venkatamadhava interprets asyāḥ in both the stanzas, not with reference to Purukutsāni but with the earth (asyāḥ prihivyäh).
And not to Purukutsa, Trasadasyu's father.
Madhu Vidyā/170
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